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Then now； I said； I will endeavour to explain to you my opinion
about this poem of Simonides。 There is a very ancient philosophy which
is more cultivated in Crete and Lacedaemon than in any other part of
Hellas； and there are more philosophers in those countries than
anywhere else in the world。 This； however； is a secret which the
Lacedaemonians deny； and they pretend to be ignorant； just because
they do not wish to have it thought that they rule the world by
wisdom； like the Sophists of whom Protagoras was speaking； and not
by valour of arms； considering that if the reason of their superiority
were disclosed； all men would be practising their wisdom。 And this
secret of theirs has never been discovered by the imitators of
Lacedaemonian fashions in other cities； who go about with their ears
bruised in imitation of them； and have the caestus bound on their
arms； and are always in training； and wear short cloaks； for they
imagine that these are the practices which have enabled the
Lacedaemonians to conquer the other Hellenes。 Now when the
Lacedaemonians want to unbend and hold free conversation with their
wise men； and are no longer satisfied with mere secret intercourse；
they drive out all these laconizers； and any other foreigners who
may happen to be in their country； and they hold a philosophical
seance unknown to strangers； and they themselves forbid their young
men to go out into other cities…in this they are like the Cretans…in
order that they may not unlearn the lessons which they have taught
them。 And in Lacedaemon and Crete not only men but also women have a
pride in their high cultivation。 And hereby you may know that I am
right in attributing to the Lacedaemonians this excellence in
philosophy and speculation： If a man converses with the most
ordinary Lacedaemonian； he will find him seldom good for much in
general conversation； but at any point in the discourse he will be
darting out some notable saying； terse and full of meaning； with
unerring aim； and the person with whom he is talking seems to be
like a child in his hands。 And many of our own age and of former
ages have noted that the true Lacedaemonian type of character has
the love of philosophy even stronger than the love of gymnastics； they
are conscious that only a perfectly educated man is capable of
uttering such expressions。 Such were Thales of Miletus； and Pittacus
of Mitylene； and Bias of Priene； and our own Solon； and Cleobulus
the Lindian； and Myson the Chenian； and seventh in the catalogue of
wise men was the Lacedaemonian Chilo。 All these were lovers and
emulators and disciples of the culture of the Lacedaemonians； and
any one may perceive that their wisdom was of this character；
consisting of short memorable sentences； which they severally uttered。
And they met together and dedicated in the temple of Apollo at Delphi；
as the first…fruits of their wisdom； the far…famed inscriptions； which
are in all men's mouths…〃Know thyself；〃 and 〃Nothing too much。〃
Why do I say all this？ I am explaining that this Lacedaemonian
brevity was the style of primitive philosophy。 Now there was a
saying of Pittacus which was privately circulated and received the
approbation of the wise； 〃Hard is it to be good。〃 And Simonides； who
was ambitious of the fame of wisdom； was aware that if he could
overthrow this saying； then； as if he had won a victory over some
famous athlete； he would carry off the palm among his
contemporaries。 And if I am not mistaken； he composed the entire
poem with the secret intention of damaging Pittacus and his saying。
Let us all unite in examining his words； and see whether I am
speaking the truth。 Simonides must have been a lunatic； if； in the
very first words of the poem； wanting to say only that to become
good is hard； he inserted （men） 〃on the one hand〃 ＇〃on the one hand to
become good is hard〃＇； there would be no reason for the introduction
of （men）； unless you suppose him to speak with a hostile reference
to the words of Pittacus。 Pittacus is saying 〃Hard is it to be
good；〃 and he； in refutation of this thesis； rejoins that the truly
hard thing； Pittacus； is to become good； not joining 〃truly〃 with
〃good；〃 but with 〃hard。〃 Not； that the hard thing is to be truly good；
as though there were some truly good men； and there were others who
were good but not truly good （this would be a very simple observation；
and quite unworthy of Simonides）； but you must suppose him to make a
trajection of the word 〃truly；〃 construing the saying of Pittacus thus
（and let us imagine Pittacus to be speaking and Simonides answering
him）： 〃O my friends；〃 says Pittacus； 〃hard is it to be good；〃 and
Simonides answers； 〃In that； Pittacus； you are mistaken； the
difficulty is not to be good； but on the one hand； to become good；
four…square in hands and feet and mind； without a flaw…that is hard
truly。〃 This way of reading the passage accounts for the insertion
of （men） 〃on the one hand；〃 and for the position at the end of the
clause of the word 〃truly；〃 and all that follows shows this to be
the meaning。 A great deal might be said in praise of the details of
the poem； which is a charming piece of workmanship； and very finished；
but such minutiae would be tedious。 I should like； however； to point
out the general intention of the poem； which is certainly designed
in every part to be a refutation of the saying of Pittacus。 For he
speaks in what follows a little further on as if he meant to argue
that although there is a difficulty in becoming good； yet this is
possible for a time； and only for a time。 But having become good； to
remain in a good state and be good； as you； Pittacus； affirm； is not
possible； and is not granted to man； God only has this blessing；
〃but man cannot help being bad when the force of circumstances
overpowers him。〃 Now whom does the force of circumstance overpower
in the command of a vessel？…not the private individual； for he is
always overpowered； and as one who is already prostrate cannot be
overthrown； and only he who is standing upright but not he who is
prostrate can be laid prostrate； so the force of circumstances can
only overpower him who； at some time or other； has resources； and
not him who is at all times helpless。 The descent of a great storm may
make the pilot helpless； or the severity of the season the
husbandman or the physician； for the good may become bad； as another
poet witnesses：
The good are sometimes good and sometimes bad。
But the bad does not become bad； he is always bad。 So that when the
force of circumstances overpowers the man of resources and skill and
virtue； then he cannot help being bad。 And you； Pittacus； are
saying； 〃Hard is it to be good。〃 Now there is a difficulty in becoming
good； and yet this is possible： but to be good is an impossibility…
For he who does well is the good man； and he who does ill is the
bad。
But what sort of doing is good in letters？ and what sort of doing
makes a man good in letters？ Clearly the knowing of them。 And what
sort of well…doing makes a man a good physician？ Clearly the knowledge
of the art of healing the sick。 〃But he who does ill is the bad。〃
Now who becomes a bad physician？ Clearly he who is in the first
place a physician； and in the second place a good physician； for he
may become a bad one also： but none of us unskilled individuals can by
any amount of doing ill become physicians； any more than we can become
carpenters or anything of that sort； and he who by doing ill cannot
become a physician at all； clearly cannot become a bad physician。 In
like manner the good may become deteriorated by time； or toil； or
disease； or other accident （the only real doing ill is to be
deprived of knowledge）； but the bad man will never become bad； for
he is always bad； and if he were to become bad； he must previously
have been good。 Thus the words of the poem tend to show that on the
one hand a man cannot be continuously good； but that he may become
good and may also become bad； and again that
They are the best for the longest time whom the gods love。
All this relates to Pittacus； as is further proved by the sequel。
For he adds：
Therefore I will not throw away my span of life to no purpose in
searching after the impossible； hoping in vain to find a perfectly
faultless man among those who partake of the fruit of the
broad…bosomed earth： if I find him； I will send you word。
（this is the vehement way in which he pursues his attack upon Pittacus
throughout the whole poem）：
But him who does no evil； voluntarily I praise and love；…not even
the gods war against necessity。
All this has a simil